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  • PARALLEL HISTORY BIBLE - John 4:15


    CHAPTERS: John 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54

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    ENGLISH - HISTORY - INTERNATIONAL - FACEBOOK - GR FORUMS - GODRULES ON YOUTUBE

    HELPS: KJS - KJV - ASV - DBY - DOU - WBS - YLT - HEB - BBE - WEB - NAS - SEV - TSK - CRK - WES - MHC - GILL - JFB

    LXX- Greek Septuagint - John 4:15

    λεγει 3004 5719 προς 4314 αυτον 846 η 3588 γυνη 1135 κυριε 2962 δος 1325 5628 μοι 3427 τουτο 5124 το 3588 υδωρ 5204 ινα 2443 μη 3361 διψω 1372 5725 μηδε 3366 ερχωμαι 2064 5741 ενθαδε 1759 αντλειν 501 5721

    Douay Rheims Bible

    The woman saith to him: Sir, give me this
    water, that I may not thirst, nor come hither to draw.

    King James Bible - John 4:15

    The woman saith unto him, Sir, give me this
    water, that I thirst not, neither come hither to draw.

    World English Bible

    The woman said to him, "Sir, give me this
    water, so that I don't get thirsty, neither come all the way here to draw."

    Early Church Father Links

    Anf-06 xii.iii.ii.lxiv Pg 4, Anf-09 iv.iii.xxi Pg 24, Npnf-114 iv.xxxiv Pg 16, Npnf-114 v.xxxiv Pg 16

    World Wide Bible Resources


    John 4:15

    Early Christian Commentary - (A.D. 100 - A.D. 325)

    Anf-02 vi.iii.i.vi Pg 44.1


    Anf-01 v.xv.iv Pg 2
    John xvii. 3.

    did not omit what concerned our Lord, but wrote: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made.”1230

    1230


    Anf-01 ix.vi.ii Pg 4
    [St. John xvii. 3.]

    and to call Him alone Father? But He did the rather distinguish those who by word merely (verbo tenus) are termed gods, from Him who is truly God, that they should not err as to His doctrine, nor understand one [in mistake] for another. And if He did indeed teach us to call one Being Father and God, while He does from time to time Himself confess other fathers and gods in the same sense, then He will appear to enjoin a different course upon His disciples from what He follows Himself. Such conduct, however, does not bespeak the good teacher, but a misleading and invidious one. The apostles, too, according to these men’s showing, are proved to be transgressors of the commandment, since they confess the Creator as God, and Lord, and Father, as I have shown—if He is not alone God and Father. Jesus, therefore, will be to them the author and teacher of such transgression, inasmuch as He commanded that one Being should be called Father,3807

    3807


    Npnf-201 iv.vii.xii Pg 4


    Npnf-201 iv.viii.xiii Pg 3


    Anf-02 ii.iv.vi Pg 21.1


    Anf-01 ix.iv.xx Pg 3
    Rom. vi. 23.

    and not receiving the incorruptible Word, they remain in mortal flesh, and are debtors to death, not obtaining the antidote of life. To whom the Word says, mentioning His own gift of grace: “I said, Ye are all the sons of the Highest, and gods; but ye shall die like men.”3667

    3667


    Anf-02 vi.iv.iv.iii Pg 13.1


    Anf-03 v.viii.xlvii Pg 11
    Vers. 19–23.

    Thus throughout this series of passages, whilst withdrawing our members from unrighteousness and sin, and applying them to righteousness and holiness, and transferring the same from the wages of death to the donative of eternal life, he undoubtedly promises to the flesh the recompense of salvation. Now it would not at all have been consistent that any rule of holiness and righteousness should be especially enjoined for the flesh, if the reward of such a discipline were not also within its reach; nor could even baptism be properly ordered for the flesh, if by its regeneration a course were not inaugurated tending to its restitution; the apostle himself suggesting this idea: “Know ye not, that so many of us as are baptized into Jesus Christ, are baptized into His death? We are therefore buried with Him by baptism into death, that just as Christ was raised up from the dead, even so we also should walk in newness of life.”7611

    7611


    Anf-01 ix.iv.xvii Pg 49
    Rom. vi. 3, 4.

    But again, showing that Christ did suffer, and was Himself the Son of God, who died for us, and redeemed us with His blood at the time appointed beforehand, he says: “For how is it, that Christ, when we were yet without strength, in due time died for the ungodly? But God commendeth His love towards us, in that, while we were yet sinners, Christ died for us. Much more, then, being now justified by His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son; much more, being reconciled, we shall be saved by His life.”3609

    3609


    Anf-03 v.viii.xlvii Pg 12
    Rom. vi. 3, 4.

    And that you may not suppose that this is said merely of that life which we have to walk in the newness of, through baptism, by faith, the apostle with superlative forethought adds: “For if we have been planted together in the likeness of Christ’s death, we shall be also in the likeness of His resurrection.”7612

    7612


    Anf-03 vi.ii.vi Pg 12
    Isa. iii. 9.

    saying, Let us bind the just one, because he is displeasing to us.”1504

    1504


    Anf-02 vi.iv.iii Pg 161.1


    Anf-03 iv.xi.xl Pg 6
    Rom. viii. 5.

    yet the flesh has not such ignominy on its own account. For it is not of itself that it thinks anything or feels anything for the purpose of advising or commanding sin. How should it, indeed? It is only a ministering thing, and its ministration is not like that of a servant or familiar friend—animated and human beings; but rather that of a vessel, or something of that kind: it is body, not soul. Now a cup may minister to a thirsty man; and yet, if the thirsty man will not apply the cup to his mouth, the cup will yield no ministering service. Therefore the differentia, or distinguishing property, of man by no means lies in his earthy element; nor is the flesh the human person, as being some faculty of his soul, and a personal quality; but it is a thing of quite a different substance and different condition, although annexed to the soul as a chattel or as an instrument for the offices of life. Accordingly the flesh is blamed in the Scriptures, because nothing is done by the soul without the flesh in operations of concupiscence, appetite, drunkenness, cruelty, idolatry, and other works of the flesh,—operations, I mean, which are not confined to sensations, but result in effects. The emotions of sin, indeed, when not resulting in effects, are usually imputed to the soul: “Whosoever looketh on a woman to lust after, hath already in his heart committed adultery with her.”1759

    1759


    Anf-03 v.iv.vi.xiv Pg 17
    See Rom. viii. 5–13.

    —he shows that when he wrote the words, “Flesh and blood cannot inherit the kingdom of God,”5852

    5852


    Treasury of Scriptural Knowledge, Chapter 4

    VERSE 	(15) - 

    Joh 6:26,34; 17:2,3 Ps 4:6 Ro 6:23; 8:5 1Co 2:14 1Jo 5:20 Jas 4:3


    PARALLEL VERSE BIBLE

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